S. Van Den Eynde, «Crying to God Prayer and Plot in the Book of Judith», Vol. 85 (2004) 217-231

If prayers are defined as communication in which prayers receive a response from God, this implies that they have a function as regards the plot of a story. As a test case, the impact of praying on the plot as well as the characterisation in the book of Judith (containing 21 references to praying) is analysed. The specific characterisation of God through prayer affects the plot. Apart from their importance for characterisation and plot, the prayers in Judith contribute in their own way to the development of its main theme: who is truly God, Nebuchadnezzar or YHWH?

Crying to God. Prayer and Plot in the Book of Judith 221
(Jdt 6,21), the people demand that Uzziah surrenders the town (Jdt
7,27-28). Uzziah still hopes that God will intervene, but sets a deadline
of five days. Nevertheless, he believes that the prayer for rain of a
devout woman as Judith may be the pivotal point in the events: â€œthen
they will no longer be faintâ€ (Jdt 8,31), a conclusion that takes for
granted that God will hear such a prayer.
b) The prayer of Judith (Jdt 9; 10,1)
Judith declares to her leaders that God will deliver Israel through
her hand. The whole prayer of Jdt 9 is a plea for divine support for her
plans. Moreover, the prayer already hints at her concrete plans, which
she refused to reveal to her leaders (Jdt 8,32-34). Both aspects are, as
I will show, of great importance as far as the plot is concerned. The
prayer can be divided into two parts. Jdt 9,2-4, refers at the past (cf.
Gen 34), the second part, Jdt 9,5-14, at the current events. For our
purpose, the first part is especially relevant, since all the references to
the past events are presented as the result of Godâ€™s answering the
prayer of Judithâ€™s ancestor Simeon. Judith clearly hopes that her prayer
will have a similar effect (cf. Jdt 9,4).
The answered prayer of Simeon (Jdt 9,2-4). According to Judithâ€™s
account, Simeon and his followers called upon God for help, because
of their zeal for God and their abhorrence of what happened to Dinah.
This prayer was answered, since God gave Simeon a sword in his hand
to strike those villains who defiled Dinah. In contrast to Gen 34, God
is the main actor in Jdt 9,2-4. Since God is its initiator, the violence is
also legitimate: God gives the sword to Simeon, gives the enemy up to
die, gives the people a large booty (contrary to Jacobâ€™s condemnation
of the violence in Gen 34,30; 49,5-7). In contrast to Gen 34,2, the rape
scene is recounted abundantly. The attackers first loosen the girdle,
uncover the thighs, and pollute the womb. To the victim this means
defilement, shame and disgrace, and this defilement is presented as if
it were a mass rape.
Simeonâ€™s point of view on the events is used in order to create a
link between Simeon and Judith, both as regards the characterisation
and concerning the plot. Judith wants to become Godâ€™s instrument to
deliver his people. This is her own initiative, no divine mission is
mentioned, nor an assignment given by her leaders. By praying, Judith
asks for Godâ€™s agreement and support for her purpose and plans. If she
succeeds, her prayer is heard. In this way, the whole prayer of Jdt 9
thus functions as implicit religious legitimation of Judithâ€™s ensuing